菩提場所說一字頂輪王經卷四
The One-Syllable Uṣṇīṣa-Cakravartin Sutra Spoken at the Bodhi Site, Volume Four
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空諡大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
Translated by the Tripitaka Master Amoghavajra of Daxingshan Temple, who held the titles of Kaifu Yit
密印品之餘
Seal of the Mysteries (Continued)
「以右手握大指作拳，加持五處，名如來甲印。
With your right hand, make a fist with the thumb tucked inside, and consecrate the five places. This is called the Tathāgata Armor Seal.
「一切佛頂中， 是印大威德。
若離於甲印， 行者不堅固，
如人而裸體、 亦如舍無人、
如國無帝王、 如林無青草、
如食無酥鹽、 如池無有水、
梵志無韋陀、 如火祭無蘇、
如車無御者。 如是修行者，
若闕甲冑印， 為諸魔得便，
悉皆不成就。 謹慎結甲冑，
諸魔不陵逼， 速疾得悉地。
Among all Buddha-crown seals, this armor seal holds great power.
If a practitioner lacks this armor seal, their practice will not be firm, like a person without clothes, a house without people, a kingdom without a ruler, a forest without green grass, food without butter or salt, a pond without water, a Brahmin without the Vedas, a fire offering without ghee, or a chariot without a driver. In the same way, a practitioner who lacks the armor seal will be vulnerable to all demons, and none of their efforts will succeed. But if one carefully forms the armor seal, no demon can oppress them, and they will swiftly attain accomplishment.
「真言曰：
The mantra is:
「『曩謨三滿多沒馱南唵部(引入)入嚩(二合)攞吽』」
"Namo Samanta Buddha Nam, Om Bhūr Bhuvaḥ Svaha."
「修行者以此， 常加持自身，
譬如王在陣， 被甲而驍勇。
如是修行者， 被甲猶如王，
三時應護身， 能成一切事。
By practicing this, A practitioner constantly fortifies themselves.
Like a king in battle, Clad in armor, brave and bold.
So too the practitioner, Armored like a king,
Should guard themselves at all times— Thus accomplishing all things.
「如前甲印，舒中指，則名如來頂髻大印，能作一切事。真言曰：
As with the previous hand seal, extend the middle finger, and it becomes the Great Seal of the Tathāgata’s Crown Topknot, capable of accomplishing all tasks. The mantra is:
「『曩謨三滿多沒馱南阿俱嚕(二合)吒(半音呼之)』
"Namo Samanta Buddha Namah, Akuruṭa."
「准前頂髻印，中指却合，直竪頭指，置於左、右耳，是如來耳印。
Following the previous crown-tuft seal, bend the middle fingers inward, straighten the index fingers, and place them at the left and right ears—this is the Tathāgata Ear Seal.
「若常加於耳， 印、真言相應，
彼人無耳病， 乃至一百劫。
If one often applies this to the ears, With mudra and mantra in harmony, That person will have no ear ailments, Even for a hundred kalpas.
「真言曰：
The mantra is:
「『曩謨三滿多沒馱南斛(引)迦(半音呼之)』
"Namo Samanta Buddha Namah Kha"
「若有修行者， 具儀修輪王，
彼人獲天耳， 言音得最勝。
If a practitioner, With proper conduct, cultivates the Wheel-Turning King's path, That person gains divine hearing, And attains the most supreme of sounds.
「以左手如前甲印，竪臂向身，是如來牙大印，安於自口傍牙處。
Place your left hand in the previous armor mudra, raising your arm toward your body. This is the Great Mudra of the Tathagata's Teeth. Rest it beside your own mouth, at the tooth area.
「佛牙大威德， 印、真言相應，
修行者成就。
"The Buddha's tooth possesses great majestic virtue, Its seal and mantra are in perfect accord, Enabling practitioners to attain accomplishment.
「真言曰：
The mantra is:
「『唵怛他櫱多能瑟吒𠼝(三合)吽泮娑嚩(二合)訶(引)』
"Oṃ Tathāgatā-niṣṭha hūṃ phaṭ svāhā."
「准前甲冑印，虛中指，屈臂，垂拳向下，名為授記印。
With the same gesture as the Armor Seal, form a circle with the thumb and middle finger, bend the arm, and let the fist hang downward. This is called the Prophecy Seal.
「成辦一切事， 由結此印故，
所有過去佛、 未來諸如來，
皆悉與授記。 是故修行者，
常結如是印， 獲得大威力，
於彼佛菩提， 常獲於授記。
彼常修行者， 當應不放逸，
結此授記印。
By forming this seal, all things are accomplished.
All past Buddhas and future Tathagatas Will bestow predictions of enlightenment. Thus, practitioners should always form this seal, Gaining great power and receiving predictions Of the Buddha's awakening. Those who practice diligently Should remain vigilant and form this seal of prediction.
「真言曰：
The mantra is:
「『曩謨三滿多沒馱南唵吽(引)特鑁(二合)』
"Homage to all Buddhas! Om Hum Tram."
「大威成就故， 惡人不沮壞。
具一切吉祥， 戒軌則精進，
具念大勤勇， 一切所生處，
堅禁具尸羅。
Because of great majestic accomplishment, evil people cannot obstruct.
Endowed with all auspicious qualities, discipline, rules, and diligence,
Possessing mindfulness, great diligence, and courage—in all places of birth,
Firm in precepts, perfect in moral conduct.
「准前甲冑印，微縮頭指在掌，竪臂向上，是如來膊印，有大威力。真言曰：
Following the previous armor seal, slightly tuck the thumb into the palm, raise the arm upward—this is the Tathāgata’s shoulder seal, possessing great power. The mantra is as follows:
「『曩謨三滿多沒馱南畔惹阿呬泮吒娑嚩(二合)訶(引)』
“I pay homage to all the Buddhas. Pramardani, ah, phaṭ, svāhā.”
「即前印，安於二乳間，名如來嬭印。真言曰：
With the same hand gesture as before, place it between the two breasts. This is called the Tathagata Breast Seal. The mantra is:
「『曩謨三滿多沒馱南蓬(補籠反)誐枳禮(二合)樸』
Homage to all the Buddhas! Praise to the Tathāgata!
「右手以大指押中、無名、小指甲上，直竪頭指，引臂高竪，是如來幢印。真言曰：
With the right hand, press the thumb over the nails of the middle, ring, and little fingers, straighten the index finger, and raise the arm high. This is the Banner of the Tathāgata Mudrā. The mantra is:
「『曩謨三滿多沒馱南羯吒(半音呼)』
"I pay homage to all the Buddhas, Kacha."
「即以前幢印，垂臂向下，是如來臥印。真言曰：
With the previous banner seal, lower the arm downward; this is the Tathagata's reclining seal. The mantra says:
「『曩謨三滿多沒馱南阿俱嚕(二合)吒(半音)』
Namo Samanta Buddha Namah, Akuruṭa.
「准前印，以臂橫於胸，是如來行印。真言曰：
With the same previous seal, cross the arms in front of the chest—this is the Tathāgata's Practice Seal. The mantra is:
「『曩謨三滿多沒馱南吽(引)誐夢(上)唵』
"Namo samanta buddhānāṃ hūṃ ga maṁ oṃ"
「以此印安於頭中，是如來頭鉤印。真言曰：
With this seal placed upon the head, it is the Tathāgata’s Head-Hook Seal. The mantra is:
「『唵母囉馱(二合)曩儞娑嚩(二合)訶』
Om, Mother of the Buddhas, I bow to you.
「以右手大指捻無名、小指甲上，直竪中指、頭指，是如來脇印。真言曰：
With the thumb of your right hand pressing on the nails of the ring finger and little finger, and the middle and index fingers held straight up—this is the Tathagata’s Side Seal. The mantra is:
「『曩謨三滿多沒馱南唵吽却』
"Namo Samanta Buddha Nam, Om Hum Kha"
「以右手大指押頭指、小指甲上，中指、無名指直竪，是如來眼印。真言曰：
With the right hand, press the thumb against the index finger and the tip of the little finger, while keeping the middle and ring fingers upright. This is the Seal of the Tathāgata’s Eye. The mantra is:
「『曩謨三滿多沒馱南唵鉢囉(二合)悉地羯𠼝娑嚩(二合)訶(引)』
"Homage to the perfectly accomplished Buddha! Om, the accomplishment of the mantra, svaha!"
「即前眼印，微屈中指、無名指，是如來光網印。真言曰：
This hand gesture, with the middle and ring fingers slightly bent, is the Tathagata's Light Net Seal. Its mantra is:
「『曩謨三滿多沒馱南唵入嚩(二合)里尼娑嚩(二合引)訶』
"Namo Samanta Buddha Namah, Om, Jvalini Svaha."
「以右手大指押頭指甲，餘三指竪微屈，是如來光焰印。真言曰：
Press the thumbnail with the thumb of your right hand, and slightly bend the other three fingers upward. This is the Seal of the Tathāgata’s Radiant Flame. The mantra is:
「『曩謨三滿多沒馱南唵吽吽麼麼泮吒娑嚩(二合引)訶』
"Namo Samanta Buddha Nam, Om Hum Hum Ma Ma Phat Svaha."
「准前光爓印，申中指令微屈，小指、無名准前，是如來脣印。真言曰：
The same as the previous Flame Seal, extend the middle finger and slightly bend it, with the little finger and ring finger as before—this is the Tathagata's Lip Seal. The mantra is:
「『曩謨三滿多沒馱南阿阿嚩嚩撼』
I pay homage to all the Buddhas.
「以右手大母指屈入掌中，餘四指並展，仰掌向前，名為如來舌相印。真言曰：
With the right hand, bend the thumb into the palm, extend the other four fingers together, and turn the palm upward and forward. This is called the Tathāgata’s Tongue Mark Mudrā. The mantra is:
「『曩謨三滿多沒馱南唵曩囉尼畔惹吽泮吒娑嚩(二合)訶』
"Homage to all the Buddhas! Om, Nara-ni-pan-ja-hum-paṭ-svā-hā."
「以左右二手仰掌，以右手押左手上，安臍下，是如來三摩地印。真言曰：
Place both hands with palms facing upward, with the right hand resting on top of the left hand, and settle them below the navel. This is the Samadhi Seal of the Tathagata. The mantra is:
「『曩謨三滿多沒馱南唵阿底舍也尾羯囉(二合)彌娑嚩(二合)訶』
"Namo Samanta Buddha Namah. Om Adiśaya Vikrama Svāhā."
「准前定印，安於當心，是一切如來過去未來現在金剛爓心印。真言曰：
"Assume the same hand gesture as before, placing it at the center of the heart. This is the Vajra Flame Heart Seal of all Buddhas—past, present, and future. The mantra is as follows:
「『曩謨三滿多沒馱南吽入嚩(二合)攞嚩日囉(二合)緊吒隣(二合)祖』
Namo Samanta Buddha Nam, Hūṃ, Jvala Vajra Kiṃṭiliṃ.
「金剛手！此名金剛爓一切如來三摩地明王，無能違越。一切天、龍、藥叉、乾闥婆、得地位菩薩亦無能違越，何況餘有情、大威德者？
Vajrapāṇi! This is called the Vajra Flame Samādhi King of all Tathāgatas, which none can oppose. No god, nāga, yakṣa, gandharva, nor even a bodhisattva who has attained a stage can oppose it—how much less any other sentient being, no matter how mighty?
「以左手展覆於臍下，展一右手仰押左手背，名如來馬陰藏密印。真言曰：
With the left hand extended and placed over the navel, extend the right hand and place it palm-up on the back of the left hand. This is called the Tathāgata’s Hidden Horse Seal. The mantra is:
「『曩謨三滿多沒馱南唵努吒努吒娑普(二合)吒娑普(二合)吒尾捺羅(三合)跛儞鉢羅(二合)末娜儞親娜儞頻娜儞吽泮吒娑嚩(二合)訶(引)』
I pay homage to all Buddhas. Om, destroy, destroy, shatter, shatter, crush, crush, break, break, smash, smash, break apart, break apart, break to pieces, break to pieces. Hūm, phat, svāhā.
「以右手作拳，令甲不現，唯出中指甲令現，名如來坐處印。真言曰：
With the right hand forming a fist, hide the fingernails, and only extend the middle fingernail to make it visible. This is called the Seal of the Tathagata’s Seat. The mantra is:
「『曩謨三滿多沒馱南縊迦𠼝曩迦𠼝巘馱枳怛嚧(二合)娜囉麼尼覩尼娑嚩(二合)訶(引)』
Namo Samanta Buddha Namah! I take refuge in the Tathagata, the Unshakable One, The Lord of the Lotus, the Jewel of Dharma, Svaha!
「准此前印，露出頭指甲，藏中指甲，是名如來髀印。真言曰：
Based on this preceding seal, reveal the head of the thumb and conceal the middle of the thumb. This is called the Tathāgata’s Thigh Seal. The mantra is:
「『曩謨三滿多沒馱南唵都他左娑嚩(二合)訶(引)』
“Namo samanta buddhānām oṃ tutāra svāhā”
「准此前印，藏頭指甲，露出無名指甲，是名佛慈三摩地印。
Following this previous seal, with the head of the thumb hidden and the ring fingernail exposed, this is called the Seal of the Buddha's Compassion Samadhi.
「能生大慈心， 住慈定行者，
護持彼人故， 是故如來說，
此大真言王， 愍念諸有情。
師子、賊怖等、 鬪諍逼迫中、
鬪戰於大怖， 應誦佛慈明。
"One who can give rise to a great compassionate heart, and dwell in the practice of compassionate concentration— to protect such a person, the Tathāgata therefore proclaims this great mantra king, out of compassion for all sentient beings.
In times of fear from lions, thieves, conflict, oppression, or the great terror of battle, one should recite the Buddha’s compassionate mantra."
「真言曰：
The mantra is:
「『曩謨三滿多沒馱南摩訶每底哩耶(三合)尾賀哩喃(一)沒馱每底𡄦(二合引)曩麼寫銘(二)三母怛波(二合)寧婆耶曩雞(三)迦攞奚尾櫱囉(二合)奚制嚩(四)捨咄嚕(二合)難者波囉惹曳(五)也耶麼囉末藍(二合)婆櫱喃(六)娑賽儞也(二合)麼囉嚩賀南(七)多娜含枳囉帶多(二合)以使也(二合)銘(八)尾淰薩嚩囉他(二合)娑地劍(九)也娜麼(二合)末藍(二合)薩嚩沒馱喃(十)囉曷(二合)單(引)者比也娜麼末藍(二合)(十一)薩達麼寫者諦逝曩(十二)薩鑁那勢銘播(引)波劍(十三)怛儞也(二合)他(十四)俱蒸儗儞(十五)俱蒸儗儞(十六)盎俱哩(十七)莽俱哩(十八)摩唎制波囉曩(十九)捨嚩哩(二十)囉乞灑(二合)囉乞灑(二合)𤚥(二十一)俱摩哩(二十二)室哩(二合)摩哩寧(二十三)娑嚩(二合引)訶(二十四)』
Homage to all Buddhas. Mahā-Maitrī-Vihāra, the great abode of loving-kindness. I bow to the Buddha Maitreya. I bow to the Triple Gem. I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha. I take refuge in the great compassionate one, the savior, the protector. I take refuge in the great one who bestows fearlessness. I take refuge in the one who bestows all benefits. I take refuge in the one who bestows all that is wished for. I take refuge in the one who bestows all that is excellent. I bow to all Buddhas. I bow to the great one, the tamer of demons. I bow to the great one, the refuge of all Buddhas. I bow to the great one, the refuge of the Dharma. I bow to the great one, the refuge of the Sangha. I bow to the great one, the refuge of the world. Thus it is said: "Kṣuṃ kṣuṃ, Aṃ kṣuṃ, Maṃ kṣuṃ, Mārīcī-praṇāśa, Svāhā! Rākṣa rākṣa, Kṣuṃ mārī, Śrī mārīṇī, Svāhā!"
「此是佛慈印， 是諸佛自體，
若能常憶念， 行者作善業。
一切難調者， 欲害作障難，
疾起於慈心， 由此明威力。
"This is the seal of the Buddha's compassion, The very essence of all Buddhas. If you can constantly remember it, The practitioner will perform good deeds.
All those who are difficult to tame, Who seek to harm or create obstacles— Swiftly arouse a compassionate heart, And by the power of this clarity, they will be subdued."
「即用前印，隱頭、中、名三指甲，露出小指甲，是如來無垢印。真言曰：
Using the previous hand gesture, tuck in the thumb, middle finger, and ring finger, leaving only the little finger extended. This is the Tathāgata's Stainless Seal. The mantra is:
「『曩謨三滿多沒馱南吽母(引)囉馱寧戶魯吽泮吒娑嚩(二合)訶(引)』
"Namo Samanta Buddha Nam, Hum, Mother Ratna, Hulu Hum Phat, Svaha."
「行者喫食時， 以此明加持，
先誦然後食， 身淨火力盛，
諸罪悉皆淨， 獲得而無礙。
於食時所有， 所起諸障難，
悉皆而遣除， 以佛無垢印。
When the practitioner eats, empower the food with this mantra. First recite it, then partake, and the body will be purified, the inner fire will blaze.
All transgressions will be cleansed, attained without hindrance. Whatever obstacles arise while eating, all will be dispelled by the Buddha's flawless seal.
「准此前印，隱其小指甲，露出大指甲，名為如來甘露印。由結此印故，能獲明解脫。如來甘露真言曰：
Following this previous seal, conceal the little fingernail and reveal the thumbnails—this is called the Tathāgata Nectar Seal. By forming this seal, one attains the liberation of wisdom. The Tathāgata Nectar Mantra is as follows:
「『曩謨三滿多沒馱南唵印儗寧部多寧娑嚩(二合引)訶』
"Homage to all Buddhas. Om, I invoke the guardian of the place. Svaha."
「以二手各以大拇指入掌，緊握作拳，以二拳相合，名如來師子吼印。
With both hands, place the thumbs inside the palms, clench them into fists, and bring the two fists together. This is called the Tathāgata Lion’s Roar Seal.
「種種奇特事， 意求而皆作，
由持頂輪王， 能成辦一切。
"All kinds of wondrous deeds, Whatever you wish, they are accomplished; By upholding the crown-wheel king, All things can be achieved."
「真言曰：
The mantra is:
「『曩謨三滿多沒馱南唵劫比羅惹置羅吽泮吒娑嚩(二合引)訶(引)』
"Homage to all the Buddhas! Om, Kapila, Rajila, Hūṃ, Phaṭ, Svāhā!"
「以二手虛心合掌，十指右押左互相交，名為吉祥印，名娑嚩(二合)娑底(二合)迦如來吉祥印，能成大人相。真言曰：
With both hands, bring the palms together gently, with the right fingers crossing over the left. This is called the Auspicious Seal, also known as the Svastika Tathāgata Auspicious Seal, which can manifest the marks of a great being. The mantra is:
「『曩謨三滿多沒馱南慈(稍上聲重呼)』
“Namo Samanta Buddha Namah, Ci…”
「即以此前印， 悉開於十指，
小指、大指合， 餘指皆微屈，
是印如蓮華， 名為蓮華印。
如來吉慶印， 獲福德義利、
獲王福及餘， 地居有情福，
成得大吉祥， 行者不應疑。
"With this same previous seal, open all ten fingers fully, join the little finger and thumb, let the other fingers gently curl.
This seal is like a lotus flower, it is called the Lotus Seal. It is the Auspicious Seal of the Tathāgata, bringing the benefit of merit and fortune,
bestowing royal blessings and more, the fortune of beings dwelling on earth, achieving great auspiciousness— the practitioner should not doubt."
「真言曰：
The mantra is:
「『曩謨三滿多沒馱南唵蘇末𡀔(二合)憾彌(二合)攞乞瑟銘(三合)娑嚩(二合引)訶(引)』
Homage to all the Buddhas. Om, Svaha, Hrih, Rakṣim, Svāhā.
「成就福不虛， 獲大王福德。」
"Accumulated blessings are never in vain; they bring the virtue and fortune of a great king."
「准前印，如未敷蓮華應結於當心，名般若波羅蜜印。
Form the same seal as before, but with the lotus not fully opened, and hold it at the heart. This is called the Wisdom Seal.
「此明大威德， 是一切佛母，
常說諸佛道， 過、現、及未來，
一切諸佛母， 是印大威力。
This reveals the great majestic virtue, the mother of all Buddhas, who constantly proclaims the path of all Buddhas— past, present, and future. All Buddhas are born from this seal, which holds great and mighty power.
「真言曰：
The mantra is:
「『曩謨三滿多沒馱南唵輸嚕底娑蜜哩(二合)底尾惹曳娑嚩(二合)訶』
"Namo samanta buddhānām, oṃ śruti smṛti vijaye svāhā."
「金剛手！此般若波羅蜜明，過去、未來、現在一切佛、菩薩、辟支、聲聞，一切悉皆修般若波羅蜜，得成佛世尊，皆從般若波羅蜜生，皆修習般若波羅蜜，悉皆證得大菩提。
Vajrapani! This Prajna Paramita, the Perfection of Wisdom, is the very source from which all Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas—of the past, present, and future—have arisen. All World-Honored Buddhas have attained Buddhahood by practicing it. All have been born from it, all have trained in it, and all have realized Supreme Enlightenment through it.
「准此前印，雙屈大指入掌，是如來大悲印。真言曰：
Based on the previous seal, bend both thumbs into the palms. This is the Tathagata's Great Compassion Seal. The mantra is:
「『曩謨三滿多沒馱南唵怛㘄(二合)儗寧娑嚩(二合引)訶(引)』
"Homage to all the Buddhas. Om, Tare, Tuttare, Ture, Svaha."
「即以前印，各屈大指入掌，各令柱著小指根下，是名如來膝印。真言曰：
Take the previous hand seal, bend each thumb into the palm, and press them firmly against the base of each little finger. This is called the Tathāgata Knee Seal. The mantra is:
「『曩謨三滿多沒馱南唵娜部(二合引)儗寧鉢囉(二合)捻跛跢(二合)娑嚩(二合)訶(引)』
"Namo Samanta Buddha Namah, Om, Nabho Gini Prajnaparamita Svaha."
「准前膝印，以二大指各柱無名指根，是名如來踝印。真言曰：
Just as with the previous knee mudra, press both thumbs against the base of the ring fingers. This is called the Tathāgata Ankle Mudra. The mantra is:
「『曩謨三滿多沒馱南阿怛嚟(二合)怛嚟(二合)嗢怛嚟(二合)嚩日囉(二合)母乞史(二合)尼娑嚩(二合)訶(引)』
"Namo samanta buddhānām, atri tatri uttari vajra mukhī svāhā."
「准前踝印，以二大指跓中指根下，名如來足印。真言曰：
Following the previous ankle seal, place both thumbs at the base of the middle fingers. This is called the Tathāgata Foot Seal. The mantra is:
「『曩謨三滿多沒馱南唵嚩日囉(二合)商俱攞部史帝娜囉入嚩(二合)攞吽娑嚩(二合)訶(引)』」
"Homage to all the Buddhas! Oṃ Vajraśaṅkula-bhṛṣṭi-nara-jvala Hūṃ Svāhā!"
爾時，世尊告金剛手祕密主言：「金剛手！此等大印，一切如來從身分流出，大丈夫相莊嚴。善男子！是印等，一切如來所說。一一印，百千俱胝印以為眷屬，皆從如來支分生，於後末法劣慧小有情不能盡知其福利。」
At that time, the World-Honored One addressed the Vajra Bearer, the Lord of Secrets, saying: "Vajra Bearer! These great seals flow forth from the bodily parts of all Tathāgatas, adorned with the marks of a great being. Good sons! These seals and the like are proclaimed by all Tathāgatas. Each single seal has hundreds of thousands of koṭis of seals as its retinue, all born from the limbs of the Tathāgatas. In the later age of the decline of the Dharma, beings of inferior wisdom and small capacity will not be able to fully comprehend their benefit."
說伽他曰：
It is said in the verse:
「若成此明王， 為彼利益故，
我今而略說， 汝當應受持，
令得廣流布。 是印名大印，
有大威神力， 令末法有情，
修持善品故。 若善男女等，
常能結此印， 加持於自身，
成就大真言， 輪王佛頂等，
彼獲無量福， 而得百千種，
一切罪皆滅。 一切佛菩薩，
憐愍皆愛念， 常得宿命智，
諸根皆圓具， 心亦不誤失。
一切諸佛等， 悉皆而攝受，
壽命得長遠， 遠離諸疾病。
令作眾生明， 拔濟諸惡趣，
聰慧具精進， 威德常勤勇。
當生於勝族， 具諸巧技藝，
能療諸疾病。 我今而略說，
一切佛加持， 即成大丈夫。
若常持大印， 常當於自身，
稱名而受持。 遠離諸障難，
諸罪皆消滅， 諸佛頂皆成，
證得如來身。
"If one wishes to accomplish this Bright King, for the sake of benefiting others, I will now briefly explain it; you should receive and uphold it, so that it may be widely spread. This seal is called the Great Seal, possessing great majestic spiritual power, enabling sentient beings in the Dharma-ending age to cultivate wholesome qualities. If virtuous men and women can often form this seal, empower themselves with it, and accomplish the great true words, such as the Wheel-Turning King's Buddha-Crown, they will obtain immeasurable merit, and gain hundreds and thousands of benefits; all their offenses will be eradicated. All Buddhas and Bodhisattvas, out of compassion, will cherish and remember them; they will constantly attain the wisdom of past lives, all their faculties will be perfect and complete, and their minds will not be mistaken or lost. All Buddhas will fully accept and embrace them; their lifespan will be long and far-reaching, and they will be free from all illnesses. They will become a light for all beings, rescuing them from evil destinies, intelligent and diligent, majestic in virtue and constantly courageous. They will be born into superior families, endowed with various skillful arts, and able to heal all diseases. I now briefly explain: with the empowerment of all Buddhas, they will become great beings. If one constantly upholds the Great Seal, constantly applies it to oneself, and recites the name while receiving and upholding it, they will be far removed from all obstacles and difficulties, all offenses will be eliminated, all Buddha-Crowns will be accomplished, and they will realize the body of a Tathagata."
「金剛手！此一切如來族真實大印結印相法，利益佛頂部有情，我今釋迦牟尼宣說。」
"Vajrapani! This is the true great seal of all Tathagata families, the method of forming hand-seals, which benefits sentient beings of the Buddha-crown division. I, Shakyamuni, now proclaim it."
菩提場所說一字頂輪王經諸成就法品第九
Chapter 9: Methods of Accomplishment
爾時，釋迦牟尼佛觀察大眾，為未來世有情誥金剛手祕密主言：「祕密主！當來後世嬾墮懈怠，不精進於善法，無餘暇有情，貪愛染著，不能於廣大願而求成就。愍念利益彼有情故——或婆羅門生於勝族、或剎利族姓者、有清信及發菩提心者、愛樂修真言行者，利益如是等有情——我為略說真言明王佛頂轉輪王功德：能摧一切天、龍、藥叉、阿蘇羅，調伏有情，亦能令死、令枯、令驅擯、令憎惡、令禁止、令壞、令摧，一切佛菩薩之所稱讚，大威德神力，令作無比等三摩地修行，令超越一切魔道，示現天中天佛色形像。於無量劫不能說此大教王、無量百俱胝劫不能盡其功德邊際，我今少分而說。金剛手！聽善、聽極善、聽極善作意。」
At that time, the Buddha Shakyamuni, observing the assembly, spoke to Vajrapani, the Lord of Secrets, for the sake of sentient beings in future ages: "Lord of Secrets! In the coming latter days, there will be sentient beings who are lazy, indolent, and not diligent in wholesome dharmas. They will have no spare time, be attached to desires, and unable to seek accomplishment through vast vows. Out of compassion and for the benefit of such beings—whether they are Brahmins born into noble families, members of the Kshatriya caste, those with pure faith, those who have aroused the mind of enlightenment, or those who delight in practicing the mantra path—I will briefly explain the merit of the mantra kings, the vidyarajas, and the Buddha's crown wheel-turning kings: They can crush all devas, nagas, yakshas, and asuras, subdue sentient beings, and also cause death, withering, expulsion, hatred, restraint, destruction, and crushing. They are praised by all Buddhas and Bodhisattvas, possess great majestic and virtuous spiritual power, enable the practice of incomparable samadhi, allow transcendence over all demonic paths, and manifest the form and appearance of the Buddha, the supreme among devas. For countless eons, one could not fully describe this great teaching king; for immeasurable hundreds of kotis of eons, one could not exhaust the limits of its merit. I will now speak of it in brief. Vajrapani! Listen well, listen very well, listen with utmost mindfulness."
爾時，如來說伽他曰：
At that time, the Buddha spoke this verse:
「我說異方便， 一切佛所說，
利益諸有情， 於百多無量，
是諸如來所， 亦作如是說。
I speak of skillful means, all that the Buddhas have taught, for the benefit of all beings, in countless hundreds of ways. Thus have all the Tathāgatas also spoken in this manner.
「若有人纔誦此真言王，離一切怖畏。
If someone merely recites this supreme mantra, they will be free from all fear.
「若能常持誦，一切諸魔悉皆遠離，一切罪、一切惡作皆得消滅。
If you can constantly recite and uphold it, all demons will keep their distance, all sins and all evil deeds will be eliminated.
「如上所說畫像，隨於一像前，三時澡浴，三時換衣，三時以儀軌相應，誦二十五落叉遍。遍數終後，從白月一日起首，日誦一千八遍，乃至月圓滿。取蘇摩那花，結以為帳，以檀香塗三肘曼荼羅，以種種塗香華、燒香、飲食，用酥以為燈，然一千八盞。當毘舍佉白分月圓滿日，結金剛跏，念誦，乃至現四種相——所謂雲雷聲、道場中幡華動、佛像出光明、佛像動搖。見如是相，於中所成就物則得成就。若誦俱胝遍，則成先行；誦二俱胝遍，成大先行；誦三俱胝遍，能成辦一切事；誦四俱胝遍，一切龍、藥叉、乾闥婆、阿蘇羅、櫱路荼、緊那羅、摩呼囉伽等皆得攝伏，成大悉地。
As described above for the image, before any one of the images, bathe three times, change clothes three times, and three times perform the ritual accordingly, reciting twenty-five lakhs of repetitions. After completing the repetitions, starting from the first day of the bright fortnight, recite one thousand and eight times daily until the full moon. Take sumana flowers and weave them into a canopy. Draw a mandala three cubits in size with sandalwood paste, and offer various perfumes, flowers, incense, food, and drinks. Use ghee as lamp oil and light one thousand and eight lamps. On the full moon day of the Vaiśākha bright fortnight, sit in the vajra posture and recite until four signs appear: the sound of clouds and thunder, banners and flowers moving in the ritual space, light emanating from the Buddha image, and the Buddha image swaying. Upon seeing such signs, the object of accomplishment will be achieved. If one recites one koti times, it becomes a preliminary practice; reciting two koti times becomes a great preliminary practice; reciting three koti times accomplishes all things; reciting four koti times subdues all nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, achieving great siddhi.
「於恒河側、或於海岸，作如來一搩量窣堵波。於一一窣堵波前以香華而供養，誦七俱胝遍則末後塔放光。放光已，其光入行者身隱沒，即於剎那頃，於一切世界無有一有情、藥叉等與彼等者。
By the side of the Ganges River, or along the seashore, build a stupa the size of a Tathāgata's handspan. Before each stupa, make offerings of incense and flowers, and recite the seven koṭi mantra. Then, the final stupa will emit light. Once the light is emitted, it will enter the practitioner's body and vanish. In that very instant, throughout all worlds, there will be no sentient being, yaksha, or the like who can match them.
「帝釋尚速來， 梵天與眷屬，
及樂變化天、 及餘化自在、
淨居究竟天、 并大威德者，
剎那而集來， 於彼成就人。
所有諸天龍， 化彼令調伏，
彼天剎那頃， 悉雨種種華，
乃至無間獄， 悉皆得清涼。
Even Lord Indra swiftly arrives, With Brahma and his retinue, Along with the Joyful Transformation Heaven, And the other realms of mastery, The Pure Abodes of ultimate attainment, And beings of great power and virtue— All gather in an instant Before that accomplished one.
All celestial dragons, Tamed and transformed by him, In that celestial moment, Shower down flowers of every kind, So that even the deepest hells Are cooled and soothed.
「爾時，修行者剎那頃如來制底放光，後自身成大威德、成大神通，於天中威德光明，如融金色，顏貌二八童子相，一切如來之所攝授，得大智慧，隨意身通如意，迅疾如風，身光映奪諸餘天眾。
At that moment, the practitioner, in an instant, radiated light from the Tathāgata's shrine. Then, his own body transformed into one of great majesty and great spiritual power. Among the heavens, his majestic radiance was like molten gold, with the youthful appearance of a sixteen-year-old. He was embraced by all Tathāgatas, attaining great Wisdom. His body moved freely and swiftly as the wind, his radiance outshining all other celestial beings.
「若有見彼成就者、或成就者見彼人，悉皆共彼騰空，作大持明仙王，以無量百千持明為眷屬，遊歷無量世界。以身光照曜一切成就者，纔思惟，一切悉皆成辦。所至帝釋處，帝釋分與半座，無有與彼等；顏貌勇健、智慧威德，無有等同者。以此因緣，獲得菩薩善巧方便，調伏有情獲得善巧，住於無量大劫，見無量佛出現於世。
If someone sees an accomplished one, or an accomplished one sees that person, they will all rise into the sky together, becoming great mantra-king sages, accompanied by countless hundreds of thousands of mantra-adepts as their retinue, traveling through immeasurable worlds. With their bodily radiance illuminating all accomplished ones, merely by thinking, all things are accomplished. Wherever they go, even to the realm of Indra, Indra shares half his throne with them—there is none equal to them. In appearance, strength, wisdom, and majestic power, there is none who can compare. Through this cause and condition, they attain the skillful means of a bodhisattva, gain skill in guiding sentient beings, abide for immeasurable eons, and witness countless buddhas appearing in the world.
「於中佛出現， 彼大不思議，
人天皆供養， 獲得身精進。
智慧亦復然， 神通救有情，
等同佛輪王。 修持勝真言，
諸貪悉除滅， 獲得人中尊。
When a Buddha appears in the world, that is a great and inconceivable event. Both humans and gods make offerings, and through this, one attains diligent practice of the body. Wisdom is also like this; with spiritual powers, one rescues sentient beings, equal to a Buddha or a Wheel-Turning King. By cultivating the supreme mantra, all greed is completely eradicated, and one attains the highest honor among people.
「祕密主！此修行方便，有如來名寶火曾為人身時，及寶幢如來、光明自在王如來……，如是等無量如來皆得成就。
"O Vajrapāni! In this practice method, there was a Tathāgata named Precious Fire who once took human form, as well as the Tathāgata Precious Banner, the Tathāgata Radiant Sovereign of Light... and countless other Tathāgatas like these, all attained accomplishment.
「觀自在菩薩、不動步超越菩薩、曼殊室利菩薩……，如是等無量大菩薩為人身時，獲得成就求大菩提者。
Avalokiteśvara Bodhisattva, the Immovable-Step-Surpassing Bodhisattva, Mañjuśrī Bodhisattva... and other such immeasurably great bodhisattvas—when they were in human form, they attained accomplishment as those who sought the Great Enlightenment.
「祕密主！如汝為人身時曾修此佛眼大明，以難行苦行、以大精進獲得成就，愍念世間故，金剛幢如來出興於世，正法末時、大怖畏時，如是此真言王於無上菩提堅固決定者得成就。
"O Lord of Mysteries! Just as you, in your human form, once cultivated this Great Brightness of the Buddha's Eye—through arduous practice, severe asceticism, and great diligence—and attained its accomplishment out of compassion for the world, so too did the Tathagata Vajra Banner appear in the world. In the latter age of the True Dharma, in times of great terror, this King of Mantras will be accomplished by those who are firmly resolved upon unsurpassed Enlightenment."
「我今又說餘成就事業：隨取一像前誦十洛叉遍。念誦終時，於滿月一日一夜不食，以白芥子置於水中，誦一千八遍，散灑十方，則成結曼荼羅界。於像前種種食飲廣大供養，於荷葉上置牛黃、或雄黃，結跏趺坐，護身加持藥念誦，乃至三相成就。若暖相現，一切眾生皆得調伏歸敬；煙相現，安怛那成就；若光相現，取身上塗，身如初日暉，年二八相，髮拳旋如螺紺青色，無量持明仙圍繞，即成大持明仙，住壽一大劫。
I now speak of another method to achieve your aim. Before any image, recite the mantra one hundred thousand times. When the recitation is complete, on the day of the full moon, fast for one day and one night. Take white mustard seeds, place them in water, recite the mantra one thousand and eight times, and then scatter the water in the ten directions. This will establish the boundary of the mandala.
Before the image, make extensive offerings of various foods and drinks. Place either cow bezoar or realgar upon a lotus leaf. Sit in the full lotus posture, perform the protective body consecration, and recite the mantra over the medicine until the three signs manifest.
If the sign of warmth appears, all beings will be subdued and will pay homage. If the sign of smoke appears, the attainment of *andana* (a fragrant substance) is achieved. If the sign of light appears, take the consecrated substance and anoint your body. Your body will become radiant like the morning sun, taking on the appearance of a youth of sixteen. Your hair will become curled and dark blue like a conch shell. Surrounded by countless *vidyadharas* (wisdom-holders), you will become a great *vidyadhara* and your lifespan will extend for one great kalpa.
「神通月白分，三時澡洗，三時換衣，依儀軌三時發露懺悔，隨喜勸請發願迴向。時別誦一千八遍，乃至月圓滿夜，一日一夜不食，則取苾芻毘柰耶所說，應量修造鉢、袈裟、錫杖。隨取一事，一千三波多護摩，於像前廣大種種供養，取所成就物置於壇中，護其物，念誦乃至出光。若是袈裟及僧伽梨衣即披、鉢及錫杖即手持，便即飛騰虛空，成持明仙，遊往餘佛剎土，能作大變化，住壽一大劫。
During the waxing half of the month, bathe three times a day, change clothes three times a day, and according to the ritual, confess and repent three times a day, rejoice in the merits of others, encourage their practice, make vows, and dedicate the merit. Each day, recite the mantra one thousand and eight times. When the night of the full moon arrives, fast for a full day and night. Then, following the monastic rules for bhikkhus, appropriately prepare a bowl, robe, or staff. Choose one of these items and perform the homa offering one thousand and three hundred times. Before the image, make extensive and varied offerings. Place the empowered item on the altar, guard it, and continue reciting until it emits light. If it is a robe or a monastic garment, wear it; if it is a bowl or staff, hold it in your hand. Immediately, you will soar into the sky, become a Vidyādhara, travel to other Buddha-lands, perform great transformations, and live for a full kalpa.
「又以如來搩量造窣堵波十萬，取一劍無瑕翳者，隨取一像前於神通月白分，於八日、或十四日作三波多護摩，加持劍於像前廣大供養，坐於茅薦，其劍以右手而持念誦，乃至空中出聲，作是言：『成就矣。』然後其像放光，其光照曜行者然後鼓明，即阿蘇羅女來圍遶修行者以為眷屬，即飛騰虛空成大持明王仙，能現種種形狀，往來自在，能觀餘世界無礙，住壽大劫。
Furthermore, using the Buddha's measurement, one constructs one hundred thousand stupas. From these, select one flawless sword. During the auspicious month of the white fortnight, on the eighth or fourteenth day, perform the *Tripātra Homa* ritual. Empower the sword before the image with extensive offerings. Sit upon a grass mat, holding the sword in the right hand while reciting the mantra until a voice sounds from the sky, saying: 'It is accomplished.' Then, the image emits light, illuminating the practitioner. Upon sounding the bell, Apsara women will come to encircle the practitioner, becoming their retinue. One then soars into the sky, becoming a great Vidyādhara sage. They can manifest in various forms, move about freely, observe other worlds without hindrance, and dwell for a great kalpa.
「又於高山頂上安佛像，喫根、莖、果，誦二十一萬遍，然後以補沙鐵，為輪、或鉢置娑，應使諸根圓具匠造。造已，則往於阿蘇羅宮，於宮門安置佛像，并助伴對像前之時燒佉陀羅木以然火，坐茅薦上。以右手持輪、芥子油和木槵葉，護摩十萬遍，一切阿蘇羅關鍵破壞。又誦十萬遍護摩，即阿蘇羅宮中火然熾盛。第三誦十萬遍，一切阿蘇羅女出窟外，祈求修行者：『勤勇丈夫！使我等何為？入此宮中受用微妙欲樂，并諸助伴同入。』餘不入三昧耶壇者莫令入，忽然輒入，彼此損害而死。是故？彼人不知三昧耶。
"Furthermore, place a Buddha image atop a high mountain peak. Eat roots, stems, and fruits while reciting the mantra 210,000 times. Then, using iron, have a skilled craftsman fashion a wheel or a bowl, ensuring all its parts are complete and well-made. Once made, proceed to the Asura palace. At the palace gate, set up the Buddha image along with companion images. Before them, burn Khadira wood to make a fire and sit on a grass mat. Holding the wheel in your right hand, along with mustard oil and wooden prayer beads, perform the homa ritual 100,000 times, thereby destroying all the locks and barriers of the Asura palace. Then, recite another 100,000 times while performing homa, causing a great fire to blaze within the Asura palace. On the third recitation of 100,000 times, all the Asura women will emerge from their caves and plead with the practitioner: 'O diligent and courageous man! What do you wish of us? Enter this palace and enjoy exquisite pleasures, and bring your companions with you.' Do not allow anyone who has not entered the samaya mandala to enter suddenly, as doing so will cause harm and death to both parties. Therefore, those who do not understand the samaya should not enter."
「入於宮中求成就劍、成就輪、或餘成就物，彼得是物為大阿蘇羅持明仙王，所有阿蘇羅宮中成就物為主，其持明仙無量阿蘇羅女以為眷屬，遊歷此世界，成大阿蘇羅身，管屬一切阿蘇羅，得大阿蘇羅王禮敬。彼能化大阿蘇羅種種身，住壽一大劫，所隨入者皆壽一劫。
He enters the palace seeking the Sword of Accomplishment, the Wheel of Accomplishment, or other objects of power. Upon obtaining these, he becomes a great Asura, a master of mantras and a king of sages. He becomes the lord of all accomplished objects within the Asura palaces. Countless Asura maidens become his retinue. He roams throughout this world in the form of a great Asura, ruling over all Asuras, and receives the reverence of a great Asura king. He can transform into various forms of great Asuras, and his lifespan extends for one great kalpa. All who follow him also live for one kalpa.
「其成就人纔憶念誦輪王真言，其那羅延輪破壞，欲得其輪如故，隨意得成。
When a person of accomplishment merely recalls and recites the Wheel-Turning King mantra, that Narayana wheel is shattered. Yet, if one wishes to restore the wheel as it was, it can be accomplished according to one's will.
「於迦葉波佛等覺教法時，名持輪明王，得輪成就，持輪而出，以此因緣名持輪明王，令現在於世間深生淨信為佛優婆塞迦。」
During the time of the Buddha Kāśyapa's enlightened teachings, he was known as the Wheel-Holding Vidyārāja. He attained the accomplishment of the wheel, holding it as he emerged. For this reason, he was called the Wheel-Holding Vidyārāja, inspiring deep, pure faith in the present world as a devout lay follower of the Buddha.
爾時，世尊說伽他曰：
At that time, the World-Honored One spoke these verses:
「又說餘成就， 先佛之所說。
我於往昔時， 曾作於商估，
勤苦大精進， 作微妙成就。
我今而宣說， 我名為路摩，
成就中為王。 我昔本生時，
為諸苾芻說， 愍念有情故。
"Furthermore, it is said that other accomplishments were taught by the Buddhas of old.
In a past life, I was a merchant, diligent and greatly devoted, attaining subtle achievements.
Now I declare: my name is Loma, king among the accomplished ones.
In that former life, I taught the bhikkhus out of compassion for all beings."
「又如前軌儀，於大河岸側、或於大海邊作一千八窣堵波，如來一搩量大對此塔前，於一一塔前以香華供養，誦真言十萬三千遍。
Again, as in the previous method, on the bank of a great river or by the seashore, construct one thousand eight stupas. In front of these stupas, facing them directly at a distance of one Tathāgata's arm-span, offer incense and flowers before each stupa, and recite the mantra one hundred and three thousand times.
「當作塔之時， 吉相而得現，
補沙鐵作輪， 令端嚴匠造。
緣利無瑕穢， 六輻短搩量，
置於五淨中， 三波多護摩。
神通月白分， 善伴戒行者，
應修如劍法， 乃至出光爓。
吉祥持明者， 即成諸嚴具，
大身遊自在， 威德具神通。
善伴大丈夫， 遊歷諸世界，
大力住一劫， 作眾生導師。
"When constructing the stupa, auspicious signs will appear. Have a skilled craftsman fashion a wheel from pure iron. Its rim flawless and clean, with six spokes measured in short spans, Place it within the five purities, and perform threefold homa. In the bright fortnight of the divine month, with virtuous companions and disciplined practitioners, Practice the sword-like method until light radiates forth. The auspicious mantra-holder will then acquire all adornments, Roaming freely in great form, endowed with majestic power and spiritual abilities. With noble companions, the great being will travel through all worlds, Abiding with great strength for an eon, becoming a guide for all beings."
「又說大成就法：應作先行法，於大河側、或海岸置佛像，對前誦俱胝遍，然後作十萬六千窣堵波，則入成就。」
Furthermore, the Great Accomplishment Method is taught: One should first perform the preparatory practice. Set up a Buddha image beside a great river or on the seashore, and recite the mantra a hundred thousand times before it. Then, construct one hundred and six thousand stupas, and thus enter into accomplishment.
復說伽他曰：
He then spoke these verses:
「不擇日及宿、 亦不限齋戒，
取不壞攝嚩， 成就迷怛囉。
淨洗而嚴飾， 華冠及衣服，
依儀求悉地， 彼攝嚩即起，
無怖依儀軌， 善伴極作意。
應問善、不善， 長年伏水銀，
貴位隱形法， 一切諸方便，
所問皆指示。 念誦極功夫，
輪王大力明， 則為奉教使，
能與諸悉地。 奉教既成已，
獲得諸悉地， 常在於左右，
大力而遊行。 或於彼口中，
當置細鐵末， 則便吐其舌，
漸長如青蓮， 以利刀而割。
修行者慇懃， 則成劍持明，
身色初日暉， 則往須彌峯，
并伴大力者， 天眾悉皆怖，
驚懼心忙然， 圍遶作眷屬，
帝釋與半座， 如來威德耳，
六十千俱胝， 而為作眷屬。
於彼眾為主， 彼皆大驍勇、
大威、大熾盛、 大眷屬奇特。
如是等之類， 威德諸天子，
行處常圍遶。 威力如大王，
則往於千剎， 以大神通力，
則動千彌盧、 及動俱胝山、
并千贍部洲、 及動百天宮，
一切令動搖。 以光悉照曜，
於諸地獄中， 以大神通力，
施與諸飲食。 獲得微妙智，
威德如天王， 嚴身具吉祥，
天女皆圍遶。 微妙身大威，
身色如青蓮， 剎那悉遊歷，
無量諸世界。 當住一千劫，
常供養諸佛， 劫火不能燒，
并諸大眷屬， 則往餘世界。
如是等種種， 以功德莊嚴，
彼則成菩薩， 救濟諸有情。
又持誦之人， 倍加而念誦，
應作窣堵波， 十萬有六千，
准如來肘量。 於攝嚩口中，
應置細寶末， 無間而念誦，
當即於舌上， 現真多摩尼，
熾盛大威德， 慇懃作加護，
則取奇特寶。 由得此寶故，
則成寶持明， 自在為大王，
執劍持明仙， 常衛護彼人。
又於口中置， 乳糜應和酥，
欲起而吐出， 行者不雜亂。
受取置瓦器、 或銀、熟銅器，
共伴而加持， 與伴而食之，
則成大威德， 住壽一大劫，
則成持明仙。 或手安於口，
行者而念誦， 從口出香篆，
行者應作拳， 如前求成就。
若得暖相現， 以拳擬諸人，
有情及無情， 悉皆得愛敬。
以拳不應擬， 或應是口中，
若得見於火， 是彼修行者，
名為拳持明。 次說大成就，
則往蓮華池， 應作先行法，
佛像㡧於壁， 行者不亂心，
為大福故修， 心懷常捨施。
蓮華搵酪蜜、 及與搵蘇等，
護摩五落叉， 是像眼手動，
當知得成就， 即作為邑主，
遠離一切事。 護摩十萬遍，
則為大福人； 護二十一萬，
為諸地囉惹。 說正法度人，
常樂而捨施， 倍加而持誦，
輪王大威德， 成辦一切業，
決定勿生疑， 我今而略說。
輪王成就法， 古往已成就，
一切諸佛子、 聖曼殊室利、
得大勢菩薩、 虛空庫菩薩、
我亦持此明， 得離生死怖、
得遇於善友、 獲得諸成就。
此中作是說， 佛頂勝真言，
當來成就者， 所有三界中，
無有與彼等。 過色相威力，
如佛於世間， 成就頂真言，
無有得過者。 先說成就法，
如來勝經中， 所有諸印契，
授與於世尊， 為成真言王。
是印無與等， 大力大威德，
所說成就法， 希有大奇特。
所有十自在， 十力子所說，
若與此相應， 能壞於帝釋，
何況餘有情？ 為彼難調伏，
而作種種法， 如是等種類，
如來況成就。 以此教王儀，
修習求悉地， 不成者令成，
何況求成就？ 以此教王中，
攝入一切法， 諸佛法眼中，
說為最殊勝。」
"Without choosing a day or constellation, nor observing fasts or precepts, Take the unbreakable *sādhaka*, and accomplish the *vidyā*. Wash it clean and adorn it, with flower crowns and garments. Follow the ritual to seek *siddhi*, and that *sādhaka* will arise. Fearless, follow the ritual, with excellent companions and utmost attention. You may ask about good and bad, the longevity of quicksilver, Methods for noble status and invisibility, all kinds of skillful means. Whatever you ask, it will reveal. With utmost diligence in recitation, The Wheel-Turning King's great powerful *vidyā* becomes a command-following envoy, Able to grant all *siddhi*. Once the command-following is accomplished, Having attained all *siddhi*, it remains always by your side, Traveling with great power. Or, into its mouth, Place fine iron filings, then it will stick out its tongue, Gradually lengthening like a blue lotus, and cut it with a sharp blade. The practitioner, with diligence, becomes a sword-holding *vidyādhara*, His body color like the first light of dawn, then he goes to Mount Sumeru, Along with his powerful companions, all the heavenly hosts are terrified, Panicked and bewildered, they surround him as his retinue. Śakra shares half his throne; by the Tathāgata's majestic power, Sixty thousand *koṭis* become his retinue. He is the lord among them, all are greatly valiant, Greatly majestic, greatly radiant, with a vast and wondrous retinue. Such kinds as these, majestic heavenly beings, Always surround him wherever he goes. With power like a great king, He travels to a thousand realms, with great supernatural power, He shakes a thousand Merus, and shakes *koṭi* mountains, And shakes a thousand Jambudvīpas, and shakes a hundred heavenly palaces, Causing all to tremble. With light, he illuminates all. In all the hells, with great supernatural power, He bestows food and drink. He attains subtle wisdom, Majestic like a heavenly king, adorned with auspicious marks, Surrounded by heavenly maidens. With a subtle body of great power, His body color like a blue lotus, in an instant he travels through Immeasurable worlds. He will abide for a thousand kalpas, Constantly making offerings to all Buddhas, unconsumed by the kalpa-fire, And with his great retinue, he goes to other worlds. Such kinds as these, adorned with merits, He then becomes a Bodhisattva, rescuing all sentient beings. Furthermore, the practitioner, with redoubled recitation, Should build stūpas, one hundred and six thousand, According to the Tathāgata's cubit measure. Into the *sādhaka*'s mouth, Place fine jewel powder, and recite without interruption. Then, upon its tongue, will appear a genuine *cintāmaṇi*, Radiant with great majesty, diligently offer protection, Then take the wondrous jewel. By obtaining this jewel, He becomes a jewel-holding *vidyādhara*, a sovereign king. The sword-holding *vidyādhara* sage constantly guards that person. Also, place into the mouth, rice porridge mixed with ghee, Desiring to rise, he spits it out; the practitioner does not waver. Receive it and place it in an earthenware vessel, or silver, or copper vessel, Together with companions, empower it, and share it with companions to eat. Then he attains great majesty, abides for a great kalpa, And becomes a *vidyādhara* sage. Or, place a hand over the mouth, The practitioner recites, and from the mouth emerges fragrant smoke. The practitioner should make a fist, and as before, seek accomplishment. If a warm sign appears, and with the fist gestures toward people, Both sentient and insentient, all gain affection and respect. Do not gesture with the fist, or perhaps from the mouth, If one sees fire, that practitioner Is called a fist-holding *vidyādhara*. Next, the great accomplishment: Go to a lotus pond, perform the preliminary practice, Paint a Buddha image on the wall, the practitioner's mind unwavering, Cultivate for great merit, always with a mind of generosity. Dip a lotus in curd and honey, and dip it in ghee, Perform *homa* five *lakh* times; if the image's eyes and hands move, Know that accomplishment is attained, and he becomes a city lord, Free from all affairs. Perform *homa* one hundred thousand times, He becomes a greatly blessed person; perform two hundred ten thousand, He becomes a king of lands. He expounds the true Dharma to save people, Always joyful in giving, with redoubled recitation, The Wheel-Turning King's great majesty accomplishes all deeds. Have no doubt, I now briefly explain. The Wheel-Turning King's accomplishment method, achieved since ancient times, All Buddha-sons, holy Mañjuśrī, Mahāsthāmaprāpta Bodhisattva, Ākāśagarbha Bodhisattva, I too, holding this *vidyā*, have escaped the fear of birth and death, Have met with good friends, and attained all accomplishments. Herein it is said: The Buddha's Crown Supreme Mantra, Future accomplishers, in all the three realms, None are their equal. Surpassing form's power, Like the Buddha in the world, accomplishing the crown mantra, None can surpass it. First, the accomplishment method, In the Tathāgata's supreme sutra, all mudrās and seals, Were bestowed upon the World-Honored One, to become the mantra king. This seal is without equal, greatly powerful and majestic. The explained accomplishment method is rare and wondrous. All ten masteries, spoken by the ten-power's son, If one harmonizes with this, one can defeat Śakra, How much more other sentient beings? For those hard to tame, Perform various methods; such kinds as these, Even the Tathāgata accomplished. With this king of teachings' method, Cultivate and seek *siddhi*; it makes the unaccomplished accomplish, How much more those seeking accomplishment? In this king of teachings, All dharmas are included; within the Buddha's Dharma-eye, It is declared the most supreme."
爾時，世尊釋迦牟尼如來復觀一切大眾，以伽他句誥金剛手言：
Then, the World-Honored One, Shakyamuni Tathagata, once again surveyed the entire assembly, and addressed Vajrapani with these verses:
「先佛諸仙寶髻說， 於是契經盡警覺，
娜囉彌拏攝嚩羅， 凍誐摩蹬伽之明。
少分盡彼境界教： 『此非正教三昧耶？』
我為染衣而宣說， 於彼愚昧及多聞、
慳悋、嗔恚種種類、 於諸真言諸教法、
邪見不平諸有情、 世間出世之人故。
多分於此世間者， 聰哲匱財之人類，
末法作障求覺道， 是故相應三昧耶，
加行修習求成就， 尚於夢中無愛染。
先知真言三昧耶、 曼茶羅法等差別，
然後真言律儀中， 身、口、意因而相應。
設說祕密真言教， 仍假瑜伽觀行成，
應是佛頂常修習。 真言教法成就中，
真言諸鑛地中財， 所有諸地之方所，
諸餘所有占算論、 王法理論及書畫、
醫方工巧如是等， 一切皆是世尊說，
調伏有情而示現。 諸佛此中作是說，
悉地三種而分別， 本來清淨真言法，
獲得儀軌與印契， 誰於一切起憎嫉？
真言句義悉皆無， 憎嫉感招諸障難，
著於文字心猶豫， 彼作真言多分別，
著於真言緣枝葉， 不應與彼惡律儀，
於旃陀羅不應說， 彼等之人不成就。
受與惡人惡律儀， 法則不成壞己身，
是故於彼慎莫說。 纏染貪慾必不成，
彼常怱遽不得成， 於事怱速無審慮，
云何成就救有情？ 住阿蘭若及山藪，
五塵交雜必不成。 當住淨念心流散，
彼等行者必不成， 是故心應而制伏。
三種謗毀如來說， 求法他世之有情，
住法之人理相應， 心作三種謗毀者，
世間悉無作是說。 自性而去亦不去，
自性若成真言王， 一切悉皆何不成？
是故世間有二論， 精進共同由福因；
是故不應而誹謗， 世間有無作是思。
聖天種種設軌則， 住世愍念有情故，
無知性劣過所染， 我說獲得下悉地。
一切諸天應供養， 不應致禮我先說，
是故不應而毀謗， 亦不應起於譏嫌。
無量劫中不能說， 真言最勝無比行。
我說三部儀次第， 所說教中多種類，
應作次第而修行， 真言教心輪王法。」
"Thus the ancient Buddhas and sages, with Ratnajata proclaiming, In these sutras fully awakened, Naramiṇa, Śrīvajra, And the vidyā of Tuṅgama and Ḍaṅka.
A small part of that realm's teaching: 'Is this not the true samaya?' I declare it for the dye-robed ones, For the foolish and the learned, The miserly, the wrathful of all kinds, For those with mantras and teachings, For beings with wrong views and imbalance, For worldly and transcendent people.
Most in this world, The wise but impoverished kind, In the degenerate age, obstructing the path to awakening— Therefore, the corresponding samaya, Through diligent practice seeking accomplishment, Even in dreams has no attachment.
First know the mantra samaya, The distinctions of maṇḍala methods, Then within the mantra discipline, Body, speech, and mind accord accordingly.
Even if teaching the secret mantra path, Still rely on yogic contemplation to accomplish, Should always practice the Buddha's crown. In the accomplishment of mantra teachings, All mantra ores, earthly treasures, All places in every land, All other divinations and treatises, Royal laws, debates, and writings, Medicine, crafts, and so forth— All are spoken by the World-Honored One, Revealed to tame sentient beings.
The Buddhas herein declare thus, Distinguishing three kinds of siddhi: The inherently pure mantra dharma, Obtaining rituals and mudrās— Who could harbor hatred toward all this?
Mantra phrases and meanings are all empty, Hatred invites all obstacles; Clinging to words, the mind doubts, They make many distinctions about mantras, Attached to mantras, chasing branches and leaves— Do not give them the evil discipline, Do not speak to caṇḍālas, Such people will not accomplish.
Giving evil discipline to evil people, The method fails, ruining oneself, Therefore, be careful not to speak to them. Bound by desire, they certainly will not succeed, They are always hasty, unable to accomplish, Rushing through tasks without careful thought— How can they accomplish saving beings?
Dwelling in hermitages and mountain forests, If entangled with the five dusts, they certainly will not succeed. One should dwell in pure mindfulness; if the mind scatters, Such practitioners certainly will not succeed, Therefore, the mind should be subdued.
Three kinds of slander toward the Tathāgata, Beings seeking the Dharma in other lifetimes, Those abiding in the Dharma, in principle accordant— Minds that commit three kinds of slander, The world never speaks thus.
By nature, going yet not going, If by nature one becomes the mantra king, Why would anything not be accomplished?
Therefore, the world has two theories, Diligence shared through merit's cause; Therefore, one should not slander, The world thinks in terms of existence and non-existence.
The noble devas establish various rules, Abiding in the world, compassionate toward beings; Ignorant, inferior, stained by faults, I say they attain lower siddhi.
All devas should be revered, Do not pay homage, as I first said, Therefore, one should not slander, Nor should one give rise to scorn.
For countless kalpas one could not express, The mantra's supreme, peerless practice.
I speak the three sections' ritual sequence, The teachings spoken in many kinds, Should be practiced in sequence, The heart of mantra teaching, the wheel-turning king's method."